Festival/Mar 20 (+0-15 days):  The first fortnight of the Spring session is linked to the Bonpos of Tibet. Its primitive views of reality that once dominated this region are an asset, not a detriment. The respect for Mt Gods, Lake Goddesses and the Nagas (Ecology), as well as field to kitchen altar associations, albeit not scientifically valid, are nevertheless psychologically of use in sounding the subconscious. Modern man, divorced from nature, benefits from consciously working at reestablishing this connection between conscious and subconscious realms. Honoring mountain gods, lake and river goddesses, building shrines and altars in various zones is a way to crystallize their inward and outward connectivity. The altars being outward expressions of inward focal points or complexes, bringing all together. Perception of mystery, of unknown unseen power -  Expressing the oneness of everything and establishing the subconscious connection between the outer and inner world. Tantric path of alteration within Bon and Vajrayana. Inner transmutation leading to Dzogchenian unity. Everything outward is also in us, everything is one.

Each of the 5 Seasons have 5 Fortnights, and each Fortnight has three 5 Day "Ko". Each Ko has five segments: Mind, Body, Truths, History, & Mythos.

Mind:   Precious Human Life and Impermanence: Reflecting on the opportunity and transience of life. Transformation: Motivates urgent practice and reduces worldly attachment.
Body:  Fire related practices. (daily 20" exercise)
Truths:  Losar like Festival on first day.
History: Zhang Zhung, linked to Bon’s origins (c. 500 BCE–625 CE), was a historical kingdom in western Tibet, centered around Mount Kailash, with archaeological evidence from sites like Kyunglung suggesting a preBuddhist culture. Practices included fire burning rites at dawn and altars for mountain gods, lake goddesses, and Nagas, fostering ecological reverence and innerouter unity. The unique idea of venerating natural deities as manifestations of universal oneness underscores its shamanic roots, predating Buddhist influence.
Mythos:
Mythos:  Yeshey Tzogyal, first female Buddha of Tibet & Padmasambhava/Shenrab Miwo. Fortnight 1: Heavenly Descent and Early Life Divine Emanation: Yeshe Tsogyal descends from the celestial realm as an emanation of Sarasvati, born to bring wisdom to Tibet.

1. Shravaka Vehicle: Ethical Discipline and Contemplation of Impermanence

Integration: Dzogchen outer ngöndro (four thoughts: precious human birth, impermanence, karma, suffering). Bon’s Way of Prediction (rituals for mindfulness, e.g., offerings to cultivate awareness).

Expanded Direction: Establish a foundation of ethical conduct through mindful living and vows (e.g., refraining from harm). Contemplate the four thoughts daily to awaken urgency and reduce attachment to fleeting pleasures. Use rituals to anchor mindfulness, inspired by Yeshe Tsogyal’s teachings on life’s transience.

Practice: Adopt simple ethical precepts (e.g., non-violence, truthfulness). Meditate on impermanence to internalize life’s fleeting nature. Perform small rituals (e.g., lighting a candle mindfully) to reinforce awareness.

Goal: Build a moral foundation and cultivate renunciation, sparking motivation for deeper practice.

Exercise:

    Meditation: 15 minutes daily, visualize a fading flower or reflect on death (e.g., imagine your body dissolving into dust).
    Action: Perform one act of generosity daily (e.g., share food, donate time), inspired by Yeshe Tsogyal’s compassion.
    Ritual: Offer a candle or water daily, dedicating the merit to all beings.
    State to Achieve: A visceral sense of life’s impermanence, reduced attachment to material pursuits, and a growing urgency to practice.
    Example of State: You notice less craving for distractions (e.g., social media) and feel inspired to prioritize meditation, as if each moment is a precious opportunity.
    Outcome: Decreased worldly attachment, heightened spiritual motivation, and a stable ethical base.
    Quote: “Life is fleeting like a dew drop; seize the moment for awakening.” – Yeshe Tsogyal (attributed, Nyingma tradition).

Mind:  Karma and Suffering of Samsara: Understanding cause-effect and cyclic suffering. Transformation: Encourages ethical conduct and desire for liberation.
Body:  Fire related practices. (daily 20" exercise)
Truths:  The
History: Old Bon, emerging before the 7thcentury Buddhist influx, represents Tibet’s indigenous shamanism, with texts like the Bonpo Kanjur tracing its lineage to Tonpa Shenrab (mythically dated to 18,000 years ago, though likely 2nd century BCE). Rituals involved oil lamps and ashes for confessions, aiming to connect subconscious and conscious realms through purification. Its belief in all phenomena as interconnected reflects a prescientific worldview, emphasizing spiritual ecology.
Mythos:  Yeshey Tzogyal, first female Buddha of Tibet & Padmasambhava/Shenrab Miwo.:Fortnight 1: Heavenly Descent and Early Life Noble Birth: Born in Kharchen to a devout family, her radiant presence marks her as extraordinary from infancy.

2. Pratyekabuddha Vehicle: Insight into Interdependence

Integration: Outer ngöndro (focus on karma and interdependence). Bon’s Way of Prediction (rituals to deepen awareness of causality).

Expanded Direction: Develop insight into dependent origination by analyzing how phenomena arise interdependently. Use meditation to trace causes and conditions, seeing the illusory nature of self and phenomena. Incorporate Bon rituals to reinforce mindfulness of interconnectedness, inspired by Yeshe Tsogyal’s wisdom on illusion.

Practice: Meditate on the chain of causes (e.g., how anger arises from conditions). Perform rituals (e.g., burning incense mindfully) to reflect on causality. Journal insights to clarify understanding.

Goal: Cultivate wisdom to perceive phenomena as empty and interdependent, loosening ego-clinging.

Exercise:

    Meditation: 20 minutes daily, trace an emotion (e.g., anger) to its causes (e.g., a past event, a thought). Observe how it lacks inherent existence.
    Journaling: Write 5 sentences daily on how an event (e.g., a conversation) depends on multiple factors.
    Ritual: Offer incense, visualizing smoke as interconnected causes dissolving into emptiness.
    State to Achieve: A clear mental shift where phenomena feel less solid, and you perceive life as a web of causes, like ripples in water.
    Example of State: When someone criticizes you, you see their words as arising from their own conditions (e.g., stress) rather than as a personal attack, reducing reactivity.
    Outcome: Increased clarity on causality, reduced fixation on a solid self.
    Quote: “All phenomena are empty, like reflections in a mirror.” – Yeshe Tsogyal (attributed, Nyingma tradition).
 

Mind:  Refuge and Bodhicitta: Committing to the path and aspiring to benefit all beings. Transformation: Establishes spiritual commitment and altruism.
Body:  Fire related practices. (daily 20" exercise)
Truths:  Nyungne 2 day fast on last two days of fortnight.
History: New Bon, formalized in the 14th century by figures like Shardza Tashi Gyaltsen, blended Bon with Nyingma Buddhism, adopting Dzogchen and terma traditions, though not directly tied to Naxi or Dragon Texts (a textual misassociation). Practices like Dzogchen meditations (Trecho, Tongo) and terma revelations focus on inner transmutation and ultimate unity. It uniquely holds that rediscovered teachings reveal timeless truths, integrating ancient Bon with Buddhist philosophy.
Mythos:  Yeshey Tzogyal, first female Buddha of Tibet & Padmasambhava/Shenrab Miwo.:Fortnight 1: Heavenly Descent and Early Life Spiritual Awakening: As a child, she displays profound compassion, praying for all beings and studying Buddhist texts.

3. Bodhisattva Vehicle: Generating Bodhicitta

Integration: Inner ngöndro (bodhicitta cultivation). Bon’s Way of Virtuous Adherents (lay ethics and compassion practices).

Expanded Direction: Cultivate relative bodhicitta (aspiration to benefit all beings) and ultimate bodhicitta (realizing emptiness for universal liberation). Use prayers, visualizations, and compassionate actions to align your practice with altruism, inspired by Yeshe Tsogyal’s boundless heart.

Practice: Recite bodhicitta prayers, visualize compassion radiating to all beings, and perform kind acts to embody altruism.

Goal: Shift motivation to universal benefit, opening the heart to all beings.

Exercise:

    Prayer: Recite the bodhicitta aspiration (“May I attain enlightenment for all beings”) 108 times daily using a mala.
    Visualization: 10 minutes daily, imagine golden light of love radiating from your heart to a difficult person, inspired by Yeshe Tsogyal.
    Action: Perform one compassionate act daily (e.g., listen deeply to someone).
    State to Achieve: A warm, expansive heart where your actions naturally prioritize others’ well-being, feeling connected to all beings.
    Example of State: You feel genuine care for a stranger’s struggles (e.g., a homeless person) and act to help without hesitation, as if they were family.
    Outcome: Open heart, altruistic motivation, reduced self-centeredness.
    Quote: “Bodhicitta is the seed of all the qualities of buddhahood.” – Yeshe Tsogyal (attributed, Nyingma tradition).